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Thera 1.78: Mendasira
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(78):Mendasira Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =78. Meṇḍasīra= He was reborn in this Buddha-age at Sāketa, in the family of a aristocrat. Because his head resembled that of a ram, he acquired the nickname of Meṇḍasīra (= ram's head). While the Exalted One(Buddha) was staying at Sāketa in the Añjana Wood, Meṇḍasīra came to believe in him, entered the Monk’s order, and practising calm and insight, 77 acquired sixfold abhiññā(higher knowledge). He could thus recall former births, and concerning these he uttered this verse: ---- 78 Anekajatisaɱsāraɱ sanudhāvissaɱ anibbisaɱ|| Tassa me dukukhajātassa dukkhakkhandho aparaddho' ti.|| || ---- 78 Full many a round of rebirth have I run Nor found a clue.1 Lo! now from me who much Have suffered , the load of sorrow is withdrawn. ---- And this was his declaration of aññā(supreme attainment). ---- 1 In the text, 'I found not'; Commentary, 'Not getting the knowledge how to turn or roll back' (nivattakañāṇaɱ) - i.e., the unending course of rebirth. ---- =1.8-878 Commentary on the stanza of Menḍasiratthera= The stanza starting with Anekajātisaṃsāraṃ constitutes that of the venerable Thera Menḍasira. What is the origin? It is said that he also having done devoted deeds toward former Buddhas, doing meritorious deeds conducive towards escape from rounds of repeated rebirths in this and that existence, was reborn in a brahmin family, ninetyone aeons (kappa) ago from now. On having come of age, he forsook sensual pleasures (kāme pahāya) renounced the world, became an ascetic-recluse, and while living in the Himavanta together with a large number of ascetics, he saw the Master, became pious-minded, had lotus flowers brought by his crowd of ascetics, performed reverential offering of flowers to the Master, instructed his pupils to exercise performance of diligence, died and sprang up in the divine world and subsequently wandering about his rounds of repeated rebirths, was reborn in the family of a wealthy householder, at Sāketa, when this Buddha arose. Because of the condition of his head resembling a ram (menḍa), he appellation (samaññā) was but Menḍasira. When the Blessed One was residing at Sāketa in the forest of Añjana, he approached the Master, aptly gained pious faith, became a monk, and making performance in the developent of calm composure (samatha) and spiritual insight (vipassanā) he became an Arahant possessed of six sorts of higher-knowledge. Hence has it been said in the Apadāna.-- “Not far from Himavanta was a hill, named Gotama, foliaged by a variety of flora, the abode (ālaya) of a large number of living beings. There was in the middle of it, a hermi- tage specially created. I lived in the hermitage surrounded by my pupils. Let my large number of pupils come! Let them bring lotus flowers to me! I shall make reverential offerings to Buddha, who is such a personage as monarch of men (dvipadinda). Having replied: ‘yes,’ they brought lotus flowers to me. Likewise having done the sign (nimittaṃ), I specially offered them to Buddha. I, then, brought my pupils together and I instructed them well. Do not, Indeed, you all be negligent; diligence, is the bearer of bliss. Having thus well instructed those pupils who were amenable to being told (vacanakkhama), coupled with the qualilty of diligence, I died then. It was ninetyone aeons (kappa) ago, from now, that I made flower-offering; I do not remember any evil axistence; this is the fruitful result of my reverential offering to Buddha. Fifty one aeons (kappa) ago, I was a king, Jaluttama (most excellent water), a very strong world-king endowed with seven sorts of gems. My depravity had been burnt. … Buddha’s instruction had been carried out. Remember his own former abode, he uttered a stanza. 78. I ran through (sandhāvissaṃ) the saṃsāra of many a rebirth without earning anything (anibbisaṃ); the mass of misery (dukkha) of that me who was born miserable (dukkhajāta) had gone amiss (aparaddho). There, anekajātisaṃsāraṃ means: this saṃsāracircle calculated to be many a hundred thousand rebirths; because of the fact that it is meant for a period of time, the word is in singular number, in absolute construction (accantasaṃyoga). Sandhāvissaṃ means I wandered round by way of passing away and springing up (uppajjana), now and then. Anibbisaṃ means: not getting and gaining the knowledge (ñāna) of turning away (nivattaka) from it. Tassa me means: when I was wandering the rounds of repeated rebirths in this maner. Dukkhajātassa means: of the arisen (uppanna) misery (dukkha) by way of rebirth (jāti) and so on; in other words of the nature of distress (dukkha) by way of three kinds of painfulness (dukkhatā). Dukkhakkhandho means: heap of distress (dukkharāsi) classified as circle (vaṭṭa) of action (kamma), depravity (kilesa) and effect (vipāka). Aparaddho means: beginning (patthāya) from the attainment of the right path (magga) of arathatship, there will not occur as a resulty (abhinibbattissati) any reeling about (paribbhaṭṭho) and passing away (cuta). Alternatively, “aparaṭṭho;” thus, is the reading; it means: had gone off because of the state of having made well cutting up, from the success (samiddhi) of having gone off (apagata); thus, is the meaning. This self-same stanza was the making manifest (byākarana) of the Thera’s Arahantship (aññā). The Commentary on the stanza of the Thera Meṇḍasira is complete. ----